Meditation on Chakrasamvara and Vajravarahi is twenty minutes long. Here, and throughout the exhibition, we do not recommend self-taught practice. The yogin dissolves the phenomenal world into the noumenal world.
Meditation on Chakrasamvara and Vajravarahi is twenty minutes long. Here, and throughout the exhibition, we do not recommend self-taught practice. The yogin dissolves the phenomenal world into the noumenal world.
Meditation on Chakrasamvara and Vajravarahi is twenty minutes long. Here, and throughout the exhibition, we do not recommend self-taught practice. The yogin dissolves the phenomenal world into the noumenal world.
OM GURU CHAKRASAMVARA VAJ RAYOGINI SAPARIVARA OM AH HUM The meditation on Chakrasamvara and Vajravarahi is twenty minutes long. To understand its full effect, it should be seen from the beginning and watched to its completion. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 2 The following meditation is based on a compilation from several openly published meditations and available Sanskrit texts. It is intended only to illustrate the methodology and is not the complete meditation. For that, one needs the instructions of a qualified teacher. Here, and throughout the exhibition, we do not recommend self-taught practice. That is the high road to self-delusion and is to be avoided. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 3 The Chakrasamvara and Vajravarahi practice is a complex series of meditations, including at least four meditations: 1) The puja to the teacher (Guru Puja) 2) The Generation-Stage meditation, in which the yogin prepares the environment and creates the phenomenal realm 3) The Inner Offering meditation, which is the ultimate purification 4) The Completion-Stage, in which the yogin dissolves the phenomenal world into the noumenal world The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 4 This kiosk contains: 1) The puja to the teacher (Guru Puja) 2) The Generation-Stage meditation, in which the yogin prepares the environment and creates the phenomenal realm The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 5 A second kiosk in section 11C contains: 3) The Inner Offering meditation, which is the ultimate purification The Completion-Stage is not available. However, it is described in some detail in the Circle of Bliss catalog. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 6 Puja to Guru Chakrasamvara The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 7 The yogin is to take refuge in his or her own teacher (guru), who is envisioned as Chakrasamvara and Vajravarahi generation-stage form. Zimmerman Family Collection The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 8 This painting of Chakrasamvara has the Refuge icons of Buddha, Dharma, Sangha on the top register: The five Victor Buddhas as the Buddha, Prajnaparamita as Dharma, and Avalokiteshvara as Sangha at the right and left ends. Zimmerman Family Collection The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 9 The central painting contains the five Buddhas reiterated as forms of Chakrasamvara. This painting is therefore an actual refuge painting of Guru Chakrasamvara. Zimmerman Family Collection The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 10 It consists of the six preliminary practices: 1) Taking refuge and generating bodhichitta 2) Receiving the blessing of the all Buddhas and Chakrasamvara 3) Purifying the Body, Speech, and Mind 4) Purifying other beings, environment, and enjoyments 5) Purifying defilements, downfalls, and obstacles 6) Guru Yoga: Visualization of the field of merit with ones own Guru in the center as Chakrasamvara The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 11 While visualizing the field of merit, the yogin recites the mantra OM GURU CHAKRASMAVARA VAJ RAYOGINI SAPARIVARA OM AH HUM. Then he or she presents the offering of the Mount Meru mandala. With the offerings, the entire Mount Meru world system is recreated. It consists of 23 precious objects: 4 continents 8 subcontinents 7 precious jewels The treasure vase The sun The moon Mount Meru itself The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 12 While visualizing the field of merit, the yogin offers the Mount Meru Mandala. A field of merit to Tsongkhapa, the one for Chakrasamvara would be similar but with Chakrasamvara in the center. The Saint Louis Art Museum, Gift of Margaret M. Hibbard in memory of George E. Hibbard (260:1992) The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 13 While visualizing the field of merit, the yogin offers the Mount Meru mandala. Detail from the previous painting. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 14 Guru Puja Mandala can be elaborate or symbolized by a simple hand gesture. In either case, the yogin offers the entire Buddhist world system to his or her guru. Musee national des Arts asiatiques Guimet (EG 632) The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 15 The Four Empowerments resulting from the Guru Puja The four empowerments are like a rehearsal for the actual meditation that is to follow. Repetition and redundancy are key aspects of the Buddhist meditative techniques and are used extensively in the full Chakrasamvara and Vajravarahi meditations. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 16 1)Vase Empowerment Chakrasamvara generates from his heart Vajravarahi and the four Yoginis, who hold the vases filled with the nectar of insight. By pouring water through the crown, the body is purified from all defilements and obscurations. This empowerment causes the yogin to realize the generation-stage. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 17 2 ) The Secret Empowerment The yogin visualizes Chakrasamvara and Vajravarahi in union, with all the male deities melting into his white bodhichitta, while the female deities melt into her red bodhichitta. Through tasting this secret substance, the channels, drops, and inner winds of the subtle body are purified, and the yogin experiences great bliss, thus receiving the secret empowerment. This empowerment causes the yogin to realize the completion-stage practices related to the illusory body (maya deha). The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 18 3) Insight Seal Empowerment The yogin visualizes the female insight seal, (jnana mudra), who is an emanation of Vajravarahi. She serves as the insight aspect of the yogin, as he realizes the union of his own adamantine body as Buddha Chakrasamvara with Vajravarahi. Through this unification, the bodhichitta, now envisioned at the crown, melts. As it descends, the yogin experiences the four joys. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 19 The Four Joys: 1. As bodhichitta descends from the crown to the throat, the yogin experiences J oy (ananda). 2. As it descends from the throat to the heart, one experiences Supreme J oy (parama ananda). 3. As it descends from the heart to the navel, one experiences Extraordinary J oy (vira ananda). 4. As it descends from the navel to the sex organ, one experiences spontaneous Great Bliss (mahasukha ananda). The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 20 The Insight Seal (jnanamudra) empowerment concludes the completion-stage practices related to the clear light of bliss (prabhasvara). The experience of the clear light of bliss is the consummating methodology of the Chakrasamvara system. Although this preliminary stage is simply imagined, the four joys are visualized in this manner. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 21 4. Precious Word Empowerment After the Insight Seal empowerment, the yogin visualizes himself as Chakrasamvara/Vajravarahis united body. Through the practice of the precious word empowerment, the yogin attains the actual body and mind of Chakrasamvara/Vajravarahi, resulting from the union of the illusory body (maya deha) and clear light (prabhasvara). This is the goal of ultimate truth of shunyatathe union of No- More Learning (asheksha yuganaddha) and the state of attaining the Rainbow Body (indrachapa kaya). The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 22 Concluding the Guru Yoga Puja All the deities of the Merit field dissolve into radiant light and dissolve into the heart- mind of the root Guru Chakrasamvara and Vajravarahi. The view is then consolidated by the yogin. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 23 The Guru Chakrasamvara and Vajravarahi are then visualized as diminishing in size. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 24 They gradually become smaller and The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 25 enters the yogins crown, and descends through the central channel. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 26 In this manner, the yogin understands that he or she is the nondual Adi- Buddha Chakrasamvara and Vajravarahi. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 27 The Generation-Stage Meditation The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 28 The Environment of Transformation As part of the preparation for the meditation, the yogin prepares a space by cleansing it, pouring a circle of water and decorating it to the best of his ability as the mandala palace atop Mount Meru. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 29 The Mount Meru world system is the location both of the total real world and the place of all transformations is in Akanishta paradise. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 30 No matter what the real setting, the grandest of temples or a teachers mud hut, the practitioner is always seated on the Vajrasana at Bodhgaya. It is both in Akanishta heaven and Akanishta exists only in his or her own heart-mind (chitta). The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 31 Conventionally, the mandala palace that resides in Akanishta is depicted above a Mount Meru that has vishva vajra (universal Vajra) protruding from the four sides. Usually the heaven worlds are omitted in three dimensional representations, but it is understood that the mandala palace is in Akanishta. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 32 The Actual Practice The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 33 Generation Stage Part 1: The Outer Mandala The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 34 First, the yogin generates the outer body as Chakrasamvaras phenomenal mandala. The yogin prepares by focusing his mind. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 35 Then from a green YAM syllable he generates the wind (or air) chakra. He symbolizes this by spreading his legs in the shape of a bow. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 36 From a red RAM syllable he generates the fire chakra. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 37 From a white VAM syllable he generates the water chakra. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 38 From a yellow LAM syllable he generates the earth chakra. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 39 From SUM the spine is generated as Mount Meru. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 40 From a PAM syllable, the thousand-petaled lotus emerges. By definition, the lotus is both the thousand- petaled lotus of attainment and the great lotus of Akanishta paradise upon which Vairochana resides The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 41 DHRUM emerges from the torso and converts the torso into the great mandala palace. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 42 Beyond the core of the mandala is the ring of protection. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 43 Beyond the core of the mandala is the ring of protection and beyond that are the eight charnel fields. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 44 The eight charnel fields are the beginning of the transformative process. The flames the consume the body are considered the final purification of all transgressions. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 45 To ascend to Akanishta, the practitioner must symbolically cross the life-death threshold by traversing the cremation fires and the charnel fields where ones own dead body is devoured by the flames and carrion-eating animals. There is a ritual song that is sung going through the entire eight charnel fields that surround Mount Meru and the mandala field in Akanishta. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 46 Generation-Stage, Part 2: The Inner Mandala The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 47 The outer mandala is now complete. Next the yogin must generate the inner mandala. To do so he must completely understand the six energy centers (chakras) and the three channels (nadis). The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 48 "Basal" or Earth chakra Base of the body Blood red petals with white center Central lotus has 4 petals Either Ganesh or Airvata is associated with the chakra. Sanskrit syllable LAM The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 49 Water Chakra (Ap/Varuna) Abdomen Red petals with white center Central lotus has 6 petals Sanskrit Syllable VAM The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 50 Nirmana (Transformation) Chakra Navel Blue Central Lotus has 64 petals Supports an upward facing triangle Sanskrit syllable AM The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 51 Dharma Chakra Heart Central lotus has 8 petals and is supported by eight natural colored lotuses Variegated colors Sanskrit syllable HUM, facing downward The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 52 Sambhoga (Bliss) Chakra Throat Red Central lotus has 16 petals Sanskrit Syllable AUM The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 53 Mahasukha (Great Bliss) Chakra Crown of head No color, ethereal Central lotus has 4 petals outside of which is a downward facing triangle on a lotus with 32 petals Sanskrit syllable HAM The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 54 In the Chakrasamvara meditations, the channels (nadis) of the subtle body are envisioned as lying close to each other and knotted at four points. There is a knot at the head, throat, heart, and abdominal chakra. These knots constrict the flow in the central channel. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 55 One of the final stages in the meditations is to loosen all of the knots so that the drops can flow freely along the central channel. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 56 The meditation begins: The yogin visualizes the white bodhichitta at the center of the heart chakra, as the size of a mustard seed The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 57 it transforms into the bija HUM The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 58 which in turn, transforms into Chakrasamvara, with four faces and twelve arms. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 59 At the navel chakra is the red Chandali fire of Vajravarahi, in the form of a red drop (bindu) The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 60 which transforms into the Sanskrit syllable VAM The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 61 Which, in turn, is transformed into Vajravarahi. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 62 As the nature of the red and white drops, Chakrasamvara and Vajravarahi meet at the center of the celestial palace and enter into nondual union. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 63 At this point the yogin has generated his true nature as the nondual Chakrasamvara and Vajravarahi. They abide in both his heart-mind and in the mandala palace at the summit of Mount Meru The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 64 They reside in the center of a great mandala which consists of four concentric rings, four corners and four doors. The four circles are: 1) White, the body (kaya) circle 2) Red, the speech (vak) circle 3) Blue, the mind (chitta) circle 4) Gold, Great Bliss (mahasukha) Circle The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 65 The deities of the four corners and four doors belong to the Pledge (samaya) or Vow circle. The mandala is generated from the Great Bliss (mahasukha) circle outward to the pledge circle. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 66 But, except for Chakrasamvara and Vajravarahi, the mandala inside the mandala palace is uninhabited. Now the deities of the mandala must generated. The Great Bliss (mahasukha) Circle is generated first. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 67 On the four channel petals of the heart- channel chakra, which are the four elements, appear in the aspects of their bijas: Yellow LAM (earth) White MAM (water) Red PAM, (fire) Green TAM (air) These are the four elements and the syllables (bija) are the colors of the elements. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 68 The syllables are transformed counter- clockwise: East (in front) into blue Dakini North (to the yogins left) into green Lama West (behind the yogin) into red Khandaroha South (to the yogins right) into yellow Rupini These deities of the Great Bliss Circle are called the goddesses of the four elements, because they arise from the winds of the four elements. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 69 In the intermediate points of the four- petaled lotus of the heart chakra are the four skull cups with five nectars (organs of the senses). The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 70 In the cup are: The eyes represent seeing forms (rupa) The nose represents smell (gandha) The tongue represents taste (rasa) The hands represent touch (sparsha) The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 71 The four visualized skull cups symbolize the four Offering Goddesses: Rupa Vajri, sight/form Gandha Vajri, smell/odor Rasa Vajri, taste/flavor Sparsha Vajri. touch/tactility The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 72 The goddesses arise from the winds of the four offering substances: form, smell, taste, and touch. As the yogin purifies these winds through meditation and recitation of the Chakrasamvara body mandala, the inner winds of the subtle body are purified. Thus, the yogin experiences all phenomena as pure. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 73 The Circle of Great Bliss is complete. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 74 Once the deities of the Great Bliss circle (mahasukha) have been generated the deities of the Body (kaya) Speech (vak) and Mind (chitta) circles must be generated. There two ways to do this. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 75 The first is an a pilgrimage of substantial scale literally creating the physical world place by place. For example, in Newar Buddhism, a pilgrimage encompassing most of the Kathmandu valley and to some degree beyond has been established based on the very ancient shrines (b.c.e.) of the Ashtamatrikas (Eight Little mothers). A version of the following map may be examined in detail in the catalog of the exhibition. There are similar routes for both India and Tibet. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 76 The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 77 The second is to create a body mandala on ones own body. The body (kaya) circle is the lower extremities, the speech (vak) is on the torso and the air passage way, and the mind (chitta) circle is on the shoulders and head. It may be diagrammed as follows: The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 78 All of the nondual deities of the mandala are identical to Chakrasamvara and Vajravarahi. These deities are considered to generate the winds or breath (prana) that moves through the channels. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 79 They are usually depicted in the Sahaja (born together) form with only two arms. They are both white, red or blue according to the circle they are in. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 80 Subsequently, the yogin visualizes the eight openings of the senses: 1) Root of the tongue 2) Navel 3) Sexual organ 4) Anus 5) Point between the eyebrows 6) Two ears 7) Two eyes 8) Two nostrils The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 81 In the channels of the eight openings appear the bija HUM, which is transformed into the eight Heroines of the outer Pledge Circle. These are the winds or breath (prana) of the sense deities. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 82 The mandala of Chakrasamvara and Vajravarahi is now complete. Collection R.R.E. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 83 The interior of the mandala palace Collection R.R.E. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 84 The yogin imagines all the winds or breath (prana) flowing through the channels of the eight doors gathering inward. This is followed by the winds flowing through the channels of the twenty-four places. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 85 The winds or breath (prana) move through the channels and clear the head, throat and abdominal knots. The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 86 Finally, all the inner winds or breath (prana) gather into the central channel and dissolve into the white and red drops at the heart- mind (chitta) chakra. They unite The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 87 And the yogin experiences great bliss and emptiness (shunyata) The Circle of Bliss JCH 2003 Chakrasamvara & Vajravarahi, 88 The Guru Puja and Generation Stage Meditations will replay in a few moments